Did you? To me? Where?

Please don't feel that the best thing you can do is shut up! You deserve a voice in the matter, even if it is much harder for you to use it the way others can use theirs.

Besides, not everyone can always be or even needs to always be the person who spreads the message. We need people to help figure out what the problems and solutions are just as much as we need people to share those problems and solutions with the world.

It is usually a necessary evil that we have marketers to sell the things that wouldn't exist without the engineers to produce them.

I have no idea how to interpret “improve our conscious contact with God” any other way.

... All they’re really doing is using their imagination to simulate a being greater than themselves and then asking “what would that being want for my life?”

This is a secular interpretation of "improve our conscious contact with God" that doesn't actually involve "communicating with a God"

Is there something about this interpretation that you don't understand or disagree with?

I have no idea how to interpret “improve our conscious contact with God” any other way.

Then you're not experiencing any empathy for them. You're not actively putting yourself in their perspective, their world. You're accepting what they say, not extrapolating from that to understand what they think.

Religious people generally don't hear voices in their head. We know God doesn't talk to them. They know God doesn't talk to them. They might believe in signs or whatever, but they don't hear a voice when they pray, and they certainly don't expect to.

From the outside perspective of an athiest, you should be able to see that all they're really doing is using their imagination to simulate a being greater than themselves and then asking "what would that being want for my life?"

This is not very functionally different from asking ourselves "if I was a better person, what would I want for my life?"

The theistic process could be corrupted by malformed ideas about the things a deity would want, sure. But the athiestic process could also be corrupted by malformed ideas about the things a good person would want.

I am describing its original purpose in the sense of prayer's original purpose in psychology and sociology.

One can learn lessons from religious practices without becoming religious in the process.

Besides prayer in general, take another look at the step:

... improve our conscious contact with God as we understood Him, praying only for knowledge of His will for us and the power to carry that out.

Do you know what that is? Look at it as an athiest, and imagine what purpose that step serves.

Seeking to understood God and his will? That's not - as many would put it - a human trying to communicate with a Sky Dad.

That's a human trying to understand his own Coherent Extrapolated Volition: "our wish if we knew more, thought faster, were more the people we wished we were, had grown up farther together; where the extrapolation converges rather than diverges, where our wishes cohere rather than interfere; extrapolated as we wish that extrapolated, interpreted as we wish that interpreted"

https://en.m.wikipedia.org/wiki/Friendly_artificial_intelligence

When a human makes a gesture and a sound on cue, they're usually engaging in in-group signalling. But when a human prays and meditates on finding God's Will for them, they are trying to imagine their own desires and needs from the standpoint of a superior being. One with more information, a greater mind, a greater moral compass. They are trying to make themselves better by imagining the ways they could be better.

Athiests do this too, they just call it cognitive behavioral therapy and moral philosophy.

But you don't see how it's easy to rewrite something without losing its original purpose and value? How the step can serve the exact same psychological niche for an athiest as it does for a thiest, without actually changing the cognitive and emotional processes they need to undergo for sobriety or self-improvement?

Step 11 makes sense if you understand that it is about meditation and mindfulness.

An athiest and a thiest can benefit from the exact same cognitive and emotional processes and walk away with a completely different understanding of why it works.

An athiest can practice mindfulness, self-awareness, and meditation, with or without external guidance, and walk away feeling better and more capable of managing their mental and emotional labors. They often do so with the belief that meditation helps clear their mind, center their existence, or rebalances their neurochemistry.

A thiest can practice mindfulness, self-awareness, and meditation, with or without external guidance, and walk away feeling better and more capable of managing their mental and emotional labors. They often do so with the belief that meditation helps align their thoughts with God's, centers their existence, or rebalances the burdens on their immortal soul.

Both an athiest and a thiest can use repetitive mantras, sensory cues (music, incense, etc), instructors, calls-and-responses, group and individual sessions, etc.

Humans often reinvent the wheel a thousand times over and call it something new. The lines are hazy between prayer and meditation, between sermon and self-affirmation, between faith and zen.

With advanced neuroscience and psychology, we can rediscover things that were pretty obvious in hindsight: humans feel better when they surround themselves with a supportive social structure where they feel safe. These support structures are easily built around displays of community cohesion - where everyone knows the same lines, the same songs, the same cues to sit up, sit down, bow your head, kneel forward. The same cues to slide to the left, slide to the right, criss cross, clap your hands. Humans like to move as one, and speak as one, because when they do, they feel as one. They feel better when they feel connected. And they often feel better when they meditate and clear their mind, allowing a private or shared experience to take their thoughts away.

Now, in the modern day, you can take those ideas and run away with it. You can build communities that feel safe because they are safe, not because they feel safe from an artifically constructed common ground. You can play music and go to therapy. You can speak to a doctor and spend time with friends. You can find people with which you can sit in a circle and talk openly about your problems. It often helps if you find people who share those same problems.

Don't do the easy thing, and let athiesm be the thing that divides you from your fellow humans. Do the hard thing, and try to find the things that connect you. You're more alike than you think.